Meditations on Vayu and Prana are to be kept separate notwithstanding the essential oneness of these two. Upasanas mentioned in connection with sacrifices are not their parts, but separate. Pranagnihotra need not be observed on days of fast. Attributes mentioned in Chandhyogya Upanishad (VIII.1.1) and Brihadaranyaka Upanishad (IV.4.22) are to be combined on account of several common features in both texts. Brihadaranyaka Upanishad (V.4.1 and V.5.3) treat of one Vidya about Satya Brahman. The Sruti prescribes reciprocal meditation in Aithreya Upanishad (II.2.4.6). Brihadaranyaka Upanishad III.4.1 and III.5.1 constitute one Vidya. Mundaka Upanishad III.1.1 and Katha Upanishad I.3.1 constitute one Vidya. The negative attributes of Brahman mentioned in various texts are to be combined in all meditations on Brahman. Perfected souls may take a corporeal existence for divine mission. 
The passage of the soul by Devayana applies equally to all Vidyas of Saguna Brahman. 
The knower of Saguna Brahman alone goes along Devayana, and not the knower of Nirguna Brahman.The shaking off of good and evil by the man of Knowledge occurs only at the time of his death.The statement that the good and evil deeds of a person go respectively to his friends and enemies is true for texts that mention discarding of such actions by him.Unconnected Mantras and sacrifices mentioned in certain Upanishads do not belong to Brahma-Vidya.The Purusha Vidya in the Chhandogya and the Taittiriya are not to be combined.
Attributes of Brahman occurring in the Ranayaniya Khila constitute an independent Vidya. The names ‘Ahar’ and ‘Aham’ of Brahman occurring in Brihadaranyaka Upanishad (V.5.1-2) cannot be combined. Vidyas of the same Sakha which are identical should be combined, in meditation. Only thinking water to be the dress of Prana is enjoined in the Prana-Vidya. is the Supreme Self and the attributes of the Self given elsewhere should be combined with this meditation. The Self mentioned in Aithreya Upanishad I.1. Katha Upanishad (I.3.10-11) teaches merely that the Self is higher than everything else. Attributes like Bliss, etc., of Brahman have to be combined into one meditation. It is appropriate to specialise OM by the term ‘Udgitha’. Those Vidyas with different subject-matter are separate, even if there may be some similarities. Particulars of identical Vidyas mentioned in different Sakhas or places are to be combined into one meditation. The Vidyas having identical or the same form found in scriptures constitute one Vidya.
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